大般若波羅蜜多經 (第401卷-第600卷) 第578卷

Mahāprajñāpāramitā Sūtra in 150 Lines

大般若經第十會般若理趣分

T07n0220_578

西明寺沙門玄則撰

般若理趣分者，蓋乃覈諸會之旨歸、綰積篇之宗緒，眇詞筌而動眷、燭意象以興言。是以瞬德寶之所叢，則金剛之慧為極；晞觀照之攸炫，則圓鏡之智居尊。所以上集天宮，因自在而為心表；傍開寶殿，寄摩尼而作說標。明般若之勝規，乃庶行之淵府，故能長驅大地、枕策上乘。既得一以儀真，且吹萬以甄俗，行位兼積，聳德山而秀峙；句義畢圓，吞教海而澄廓爾。其攝真淨器入廣大輪，性印磊以成文、智冠嶷以騰質，然後即灌頂位、披總持門，以寂滅心住平等性，滌除戲論說無所說，絕棄妄想思不可思，足使愉忿共情、親怨等觀。名字斯假、同法界之甚深；障漏未銷，均菩提之遠離。信乎心凝旨敻，義晈詞明，言理則理邃環中，談趣則趣沖垓表。雖一軸單譯而具該諸分，若不留連此旨、咀詠斯文，何能指[目*吾]遙津、搜奇密藏矣？

The Prajñāpāramitā Naya (Perfection of Wisdom Principle) is the essential meaning and core thread running through all the assemblies and accumulated chapters. It uses subtle words to move the mind and illuminates mental images to inspire speech. Thus, in the gathering of virtue and treasures, the wisdom of the vajra is supreme. In the brilliant manifestation of contemplative insight, the wisdom of the round mirror is exalted.

Therefore, it assembles above in the celestial palace, taking freedom as the mind's expression, and opens the jeweled hall beside, using the wish-fulfilling gem as the topic of discourse. It clarifies the supreme rules of prajñā, which are the profound treasury of myriad practices. Thus it can traverse the great earth and rest on the highest vehicle.

Having attained oneness to exemplify truth, it also expounds myriad teachings to distinguish the mundane. Practices and stages are accumulated, raising up mountains of virtue that stand tall. Sentences and meanings are perfectly complete, swallowing the ocean of teachings and becoming vast and clear.

It gathers the vessel of true purity into the great wheel. The nature's seal piles up to form text, and wisdom's crown stands tall to convey essence. Then it reaches the stage of consecration and opens the door of dhāraṇī. With a mind of extinction abiding in the nature of equality, it washes away conceptual elaborations to speak of the unspeakable, and abandons deluded thoughts to contemplate the inconceivable. This is sufficient to make joy and anger share the same feeling, and to view friend and foe equally.

Names and words are provisional, yet as profound as the dharma realm. Though obstructions and outflows are not yet eliminated, they are equally far from bodhi. Truly, the mind is concentrated and the meaning is lofty, the principles are clear and the words are bright. When discussing principles, the reasoning is profound and all-encompassing. When discussing topics, the subject matter penetrates beyond all bounds.

Although it is a single scroll translation, it comprehensively covers all sections. If one does not linger on this meaning and savor this text, how can one point to the distant ford and search for the wondrous secret treasury?

大般若波羅蜜多經卷第五百七十八

三藏法師玄奘奉　詔譯

第十般若理趣分

如是我聞：

Thus have I heard:

一時，薄伽梵妙善成就一切如來金剛住持平等性智種種希有殊勝功德，已能善獲一切如來灌頂寶冠超過三界，已能善得一切如來遍金剛智大觀自在，已得圓滿一切如來決定諸法大妙智印，已善圓證一切如來畢竟空寂平等性印；於諸能作、所作事業，皆得善巧成辦無餘；一切有情種種希願，隨其無罪皆能滿足，已善安住三世平等，常無斷盡；廣大遍照身語心性，猶若金剛等諸如來，無動無壞。

At that time, the Bhagavān had perfectly accomplished all the various rare and supreme virtues of the Vajra-abiding Equality Wisdom of all Tathāgatas. He had already skillfully obtained the precious crown of consecration of all Tathāgatas, transcending the three realms. He had already skillfully attained the great freedom of the all-pervading Vajra Wisdom of all Tathāgatas. He had fully realized the great wonderful wisdom seal of all Tathāgatas that determines all dharmas. He had skillfully and completely realized the ultimately empty and quiescent equality seal of all Tathāgatas. In all actions and undertakings, he had attained skillful accomplishment without remainder. He could fulfill all the various aspirations of all sentient beings according to their wishes, as long as they were not unwholesome. He had skillfully abided in the equality of the three times, constantly without interruption. His vast and all-pervasive nature of body, speech and mind was like a vajra, equal to all Tathāgatas, immovable and indestructible.

是薄伽梵住欲界頂他化自在天王宮中一切如來常所遊處、咸共稱美大寶藏殿。其殿無價末尼所成，種種珍奇間雜嚴飾，眾色交暎放大光明；寶鐸、金鈴處處懸列，微風吹動出和雅音；綺蓋、繒幡、花幢、綵拂、寶珠、瓔珞、半滿月等，種種雜飾而用莊嚴，賢聖、天仙之所愛樂。與八十億大菩薩俱，一切皆具陀羅尼門、三摩地門無礙妙辯，如是等類無量功德，設經多劫讚不能盡，其名曰金剛手菩薩摩訶薩、觀自在菩薩摩訶薩、虛空藏菩薩摩訶薩、金剛拳菩薩摩訶薩、妙吉祥菩薩摩訶薩、大空藏菩薩摩訶薩、發心即轉法輪菩薩摩訶薩、摧伏一切魔怨菩薩摩訶薩。如是上首有八百萬大菩薩眾前後圍繞，宣說正法，初、中、後善，文義巧妙，純一圓滿，清白梵行。

This Bhagavān dwelt in the palace of the Paranirmita-vaśavartin Heaven King at the peak of the desire realm, a place where all Tathāgatas frequently visit and universally praise as the Great Treasure Treasury Hall. The hall was made of priceless maṇi jewels, adorned with various rare and precious ornaments, with colors intermingling and emitting great radiance. Jeweled bells and golden chimes were hung everywhere, producing elegant sounds when moved by gentle breezes. Ornate canopies, silk banners, flower pillars, colorful whisks, precious pearls, necklaces, half and full moons, and various other decorations were used as adornments, delighting sages, celestials and immortals.

He was accompanied by eight billion great bodhisattvas, all of whom possessed the gates of dhāraṇī, the gates of samādhi, and unobstructed wonderful eloquence. Their immeasurable merits of this kind could not be fully praised even in many kalpas. Their names were Bodhisattva Mahāsattva Vajrapāṇi, Bodhisattva Mahāsattva Avalokiteśvara, Bodhisattva Mahāsattva Ākāśagarbha, Bodhisattva Mahāsattva Vajramuṣṭi, Bodhisattva Mahāsattva Mañjuśrī, Bodhisattva Mahāsattva Mahākāśagarbha, Bodhisattva Mahāsattva Turning the Dharma Wheel Upon Arousing the Mind, Bodhisattva Mahāsattva Subduing All Māras and Adversaries. Such foremost ones, along with eight million great bodhisattvas, surrounded him in front and behind, expounding the true Dharma, which was good in the beginning, middle, and end, with skillful wording and meaning, pure and perfect, of pure brahmacarya.

爾時，世尊為諸菩薩說一切法甚深微妙般若理趣清淨法門，此門即是菩薩句義。云何名為菩薩句義？謂：

At that time, the World-Honored One expounded for the bodhisattvas the extremely profound and subtle pure Dharma gateway of the principles of Prajñā, which is the meaning of the bodhisattva phrases. What is meant by the bodhisattva phrases? Namely:

「極妙樂清淨句義是菩薩句義；諸見永寂清淨句義是菩薩句義；微妙適悅清淨句義是菩薩句義；渴愛永息清淨句義是菩薩句義；胎藏超越清淨句義是菩薩句義；眾德莊嚴清淨句義是菩薩句義；意極猗適清淨句義是菩薩句義；得大光明清淨句義是菩薩句義；身善安樂清淨句義是菩薩句義，語善安樂清淨句義是菩薩句義，意善安樂清淨句義是菩薩句義；色蘊空寂清淨句義是菩薩句義，受、想、行、識蘊空寂清淨句義是菩薩句義；眼處空寂清淨句義是菩薩句義，耳、鼻、舌、身、意處空寂清淨句義是菩薩句義；色處空寂清淨句義是菩薩句義，聲、香、味、觸、法處空寂清淨句義是菩薩句義；眼界空寂清淨句義是菩薩句義，耳、鼻、舌、身、意界空寂清淨句義是菩薩句義；色界空寂清淨句義是菩薩句義，聲、香、味、觸、法界空寂清淨句義是菩薩句義；眼識界空寂清淨句義是菩薩句義，耳、鼻、舌、身、意識界空寂清淨句義是菩薩句義；眼觸空寂清淨句義是菩薩句義，耳、鼻、舌、身、意觸空寂清淨句義是菩薩句義；眼觸為緣所生諸受空寂清淨句義是菩薩句義，耳、鼻、舌、身、意觸為緣所生諸受空寂清淨句義是菩薩句義；地界空寂清淨句義是菩薩句義，水、火、風、空、識界空寂清淨句義是菩薩句義；苦聖諦空寂清淨句義是菩薩句義，集、滅、道聖諦空寂清淨句義是菩薩句義；因緣空寂清淨句義是菩薩句義，等無間緣、所緣緣、增上緣空寂清淨句義是菩薩句義；無明空寂清淨句義是菩薩句義，行、識、名色、六處、觸、受、愛、取、有、生、老死空寂清淨句義是菩薩句義；布施波羅蜜多空寂清淨句義是菩薩句義，淨戒、安忍、精進、靜慮、般若波羅蜜多空寂清淨句義是菩薩句義；真如空寂清淨句義是菩薩句義，法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界空寂清淨句義是菩薩句義；四靜慮空寂清淨句義是菩薩句義；四無量、四無色定空寂清淨句義是菩薩句義；四念住空寂清淨句義是菩薩句義，四正斷、四神足、五根、五力、七等覺支、八聖道支空寂清淨句義是菩薩句義；空解脫門空寂清淨句義是菩薩句義，無相、無願解脫門空寂清淨句義是菩薩句義；八解脫空寂清淨句義是菩薩句義，八勝處、九次第定、十遍處空寂清淨句義是菩薩句義；極喜地空寂清淨句義是菩薩句義，離垢地、發光地、焰慧地、極難勝地、現前地、遠行地、不動地、善慧地、法雲地空寂清淨句義是菩薩句義；淨觀地空寂清淨句義是菩薩句義，種性地、第八地、具見地、薄地、離欲地、已辦地、獨覺地、菩薩地、如來地空寂清淨句義是菩薩句義；一切陀羅尼門空寂清淨句義是菩薩句義，一切三摩地門空寂清淨句義是菩薩句義；五眼空寂清淨句義是菩薩句義，六神通空寂清淨句義是菩薩句義；如來十力空寂清淨句義是菩薩句義，四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法空寂清淨句義是菩薩句義；三十二相空寂清淨句義是菩薩句義，八十隨好空寂清淨句義是菩薩句義；無忘失法空寂清淨句義是菩薩句義，恒住捨性空寂清淨句義是菩薩句義；一切智空寂清淨句義是菩薩句義，道相智、一切相智空寂清淨句義是菩薩句義；一切菩薩摩訶薩行空寂清淨句義是菩薩句義，諸佛無上正等菩提空寂清淨句義是菩薩句義；一切異生法空寂清淨句義是菩薩句義，一切預流、一來、不還、阿羅漢、獨覺、菩薩、如來法空寂清淨句義是菩薩句義；一切善非善法空寂清淨句義是菩薩句義，一切有記無記法、有漏無漏法、有為無為法、世間出世間法空寂清淨句義是菩薩句義。

"The meaning of the phrase of supreme bliss and purity is the meaning of the bodhisattva phrase; the meaning of the phrase of eternal tranquility of all views and purity is the meaning of the bodhisattva phrase; the meaning of the phrase of subtle delight and purity is the meaning of the bodhisattva phrase; the meaning of the phrase of eternal cessation of craving and purity is the meaning of the bodhisattva phrase; the meaning of the phrase of transcending the womb and purity is the meaning of the bodhisattva phrase; the meaning of the phrase of adorning with all virtues and purity is the meaning of the bodhisattva phrase; the meaning of the phrase of extreme mental ease and purity is the meaning of the bodhisattva phrase; the meaning of the phrase of attaining great illumination and purity is the meaning of the bodhisattva phrase; the meaning of the phrase of bodily well-being and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of verbal well-being and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of mental well-being and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the form aggregate and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the feeling, perception, formation, and consciousness aggregates and purity is the meaning of the bodhisattva phrase; the meaning of the phrase of emptiness and tranquility of the eye sense base and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the ear, nose, tongue, body, and mind sense bases and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the form sense object and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the sound, smell, taste, touch, and mental objects and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the eye element and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the ear, nose, tongue, body, and mind elements and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the form element and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the sound, smell, taste, touch, and mental object elements and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the eye consciousness element and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the ear, nose, tongue, body, and mind consciousness elements and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of eye contact and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of ear, nose, tongue, body, and mind contact and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of feelings arising from eye contact and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of feelings arising from ear, nose, tongue, body, and mind contact and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the earth element and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the water, fire, wind, space, and consciousness elements and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the noble truth of suffering and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the noble truths of origin, cessation, and path and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of dependent origination and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the contiguous condition, object condition, and dominant condition and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of ignorance and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the perfection of giving and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the perfections of morality, patience, diligence, concentration, and wisdom and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of suchness and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the dharma realm, dharma nature, non-falsity, non-duality, equality, separation from production, dharma fixity, dharma abiding, real limit, realm of space, and inconceivable realm and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the four dhyanas and purity is the meaning of the bodhisattva phrase; the meaning of the phrase of emptiness and tranquility of the four immeasurables and four formless absorptions and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the four foundations of mindfulness and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the four right efforts, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the liberation gate of emptiness and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the liberation gates of signlessness and wishlessness and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the eight liberations and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the eight spheres of mastery, nine successive absorptions, and ten totalities and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the stage of utmost joy and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the stages of purity, radiance, flaming wisdom, invincibility, manifestation, far-reaching, immovability, good intelligence, and dharma cloud and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the stage of pure observation and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the stages of seed-nature, eighth, seeing, attenuation, freedom from desire, accomplishment, pratyekabuddha, bodhisattva, and tathagata and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of all dhāraṇī gates and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of all samādhi gates and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the five eyes and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the six supernatural powers and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the ten powers of a Tathāgata and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the four fearlessnesses, four unhindered analytical knowledges, great loving-kindness, great compassion, great joy, great equanimity, and eighteen unique qualities of a Buddha and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the thirty-two marks and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the eighty minor marks and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of the state of not forgetting and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the nature of constant equanimity and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of all-knowledge and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the knowledge of paths and the knowledge of all aspects and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of all the practices of bodhisattva mahāsattvas and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of the unsurpassable, perfect, complete enlightenment of all Buddhas and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of all ordinary beings' dharmas and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of all stream-enterers', once-returners', non-returners', arhats', pratyekabuddhas', bodhisattvas', and tathagatas' dharmas and purity is the meaning of the bodhisattva phrase;

The meaning of the phrase of emptiness and tranquility of all wholesome and unwholesome dharmas and purity is the meaning of the bodhisattva phrase, the meaning of the phrase of emptiness and tranquility of all determinate and indeterminate dharmas, contaminated and uncontaminated dharmas, conditioned and unconditioned dharmas, worldly and transcendent dharmas and purity is the meaning of the bodhisattva phrase."

「所以者何？以一切法自性空故自性遠離，由遠離故自性寂靜，由寂靜故自性清淨，由清淨故甚深般若波羅蜜多最勝清淨。如是般若波羅蜜多，當知即是菩薩句義，諸菩薩眾皆應修學。」

"Why is this so? Because all phenomena are inherently empty, they are inherently detached. Because of this detachment, they are inherently tranquil. Because of this tranquility, they are inherently pure. Because of this purity, the profound Prajñāpāramitā (Perfection of Wisdom) is supremely pure. This Prajñāpāramitā should be known as the meaning of the bodhisattva phrases, and all bodhisattvas should study it."

佛說如是菩薩句義般若理趣清淨法已，告金剛手菩薩等言：「若有得聞此一切法甚深微妙般若理趣清淨法門深信受者，乃至當坐妙菩提座，一切障蓋皆不能染，謂煩惱障、業障、報障，雖多積集而不能染；雖造種種極重惡業而易消滅，不墮惡趣。若能受持日日讀誦，精勤無間，如理思惟，彼於此生，定得一切法平等性金剛等持，於一切法皆得自在，恒受一切勝妙喜樂，當經十六大菩薩生，定得如來執金剛性，疾證無上正等菩提。」

After the Buddha had expounded this pure Dharma of the principles of prajñā with bodhisattva phrases, he said to Vajrapāṇi Bodhisattva and others:

"If someone hears this extremely profound and subtle pure Dharma gateway of the principles of prajñā for all dharmas and deeply believes and accepts it, even up to sitting on the wondrous bodhi seat, no obstructions will be able to defile them. This refers to the obstruction of afflictions, the obstruction of karma, and the obstruction of retribution. Even if these accumulate greatly, they will not be able to defile them. Even if they commit various extremely grave evil deeds, these will be easily eliminated, and they will not fall into evil destinies.

If one can uphold, recite daily, practice diligently without interruption, and contemplate in accordance with reason, in this very life they will certainly attain the vajra samādhi of the equality of all dharmas. They will gain mastery over all dharmas, constantly experience all supreme and wondrous joy and bliss, pass through sixteen great bodhisattva births, certainly attain the vajra nature of the Tathāgata, and swiftly realize unsurpassed perfect enlightenment."

爾時，世尊復依遍照如來之相，為諸菩薩宣說般若波羅蜜多一切如來寂靜法性甚深理趣現等覺門，謂：「金剛平等性現等覺門，以大菩提堅實難壞如金剛故；義平等性現等覺門，以大菩提其義一故；法平等性現等覺門，以大菩提自性淨故；一切法平等性現等覺門，以大菩提於一切法無分別故。」

"At that time, the World-Honored One, based on the characteristic of the All-Illuminating Tathāgata, expounded to the bodhisattvas the gate of manifesting equal enlightenment of the extremely profound principles of the quiescent Dharma-nature of all Tathāgatas' Prajñāpāramitā, namely:

The gate of manifesting equal enlightenment of vajra-like equality, because great bodhi is as firm and indestructible as a vajra;

The gate of manifesting equal enlightenment of meaning equality, because great bodhi has a single meaning;

The gate of manifesting equal enlightenment of Dharma equality, because the inherent nature of great bodhi is pure;

The gate of manifesting equal enlightenment of the equality of all dharmas, because great bodhi is free from discrimination regarding all dharmas."

佛說如是寂靜法性般若理趣現等覺已，告金剛手菩薩等言：「若有得聞如是四種般若理趣現等覺門信解、受持、讀誦、修習，乃至當坐妙菩提座，雖造一切極重惡業，而能超越一切惡趣，疾證無上正等菩提。」

After the Buddha had expounded this gate of manifesting equal enlightenment of the principles of Prajñā with quiescent Dharma-nature, he said to Vajrapāṇi Bodhisattva and others: "If someone hears these four gates of manifesting equal enlightenment of the principles of Prajñā, and believes, understands, accepts, upholds, reads, recites, and cultivates them, even up to sitting on the wondrous bodhi seat, although they may have committed all kinds of extremely grave evil deeds, they will be able to transcend all evil destinies and swiftly realize unsurpassed, perfect enlightenment."

爾時，世尊復依調伏一切惡法釋迦牟尼如來之相，為諸菩薩宣說般若波羅蜜多攝受一切法平等性甚深理趣普勝法門，謂：「貪欲性無戲論故，瞋恚性亦無戲論；瞋恚性無戲論故，愚癡性亦無戲論；愚癡性無戲論故，猶豫性亦無戲論；猶豫性無戲論故，諸見性亦無戲論；諸見性無戲論故，憍慢性亦無戲論；憍慢性無戲論故，諸纏性亦無戲論；諸纏性無戲論故，煩惱垢性亦無戲論；煩惱垢性無戲論故，諸惡業性亦無戲論；諸惡業性無戲論故，諸果報性亦無戲論；諸果報性無戲論故，雜染法性亦無戲論；雜染法性無戲論故，清淨法性亦無戲論；清淨法性無戲論故，一切法性亦無戲論；一切法性無戲論故，當知般若波羅蜜多亦無戲論。」

At that time, the World-Honored One, based on the characteristic of Śākyamuni Tathāgata who subdues all evil dharmas, expounded to the bodhisattvas the universally supreme Dharma gate of the extremely profound principles of Prajñāpāramitā that encompasses the equality of all dharmas, namely:

"Because the nature of desire is without conceptual elaboration, the nature of anger is also without conceptual elaboration. Because the nature of anger is without conceptual elaboration, the nature of ignorance is also without conceptual elaboration. Because the nature of ignorance is without conceptual elaboration, the nature of doubt is also without conceptual elaboration. Because the nature of doubt is without conceptual elaboration, the nature of views is also without conceptual elaboration. Because the nature of views is without conceptual elaboration, the nature of pride is also without conceptual elaboration. Because the nature of pride is without conceptual elaboration, the nature of afflictions is also without conceptual elaboration. Because the nature of afflictions is without conceptual elaboration, the nature of defilements is also without conceptual elaboration. Because the nature of defilements is without conceptual elaboration, the nature of evil karma is also without conceptual elaboration. Because the nature of evil karma is without conceptual elaboration, the nature of karmic results is also without conceptual elaboration. Because the nature of karmic results is without conceptual elaboration, the nature of defiled dharmas is also without conceptual elaboration. Because the nature of defiled dharmas is without conceptual elaboration, the nature of pure dharmas is also without conceptual elaboration. Because the nature of pure dharmas is without conceptual elaboration, the nature of all dharmas is also without conceptual elaboration. Because the nature of all dharmas is without conceptual elaboration, know that Prajñāpāramitā is also without conceptual elaboration."

佛說如是調伏眾惡般若理趣普勝法已，告金剛手菩薩等言：「若有得聞如是般若波羅蜜多甚深理趣信解、受持、讀誦、修習，假使殺害三界所攝一切有情，而不由斯墮於地獄、傍生、鬼界，以能調伏一切煩惱及隨煩惱惡業等故；常生善趣受勝妙樂，修諸菩薩摩訶薩行，疾證無上正等菩提。」

After the Buddha had expounded this universally supreme Dharma of the principles of Prajñā for subduing all evils, he said to Vajrapāṇi Bodhisattva and others: "If someone hears these extremely profound principles of Prajñāpāramitā and believes, understands, accepts, upholds, reads, recites, and cultivates them, even if they were to kill all sentient beings in the three realms, they would not fall into the hells, animal realms, or ghost realms because of this. This is due to their ability to subdue all afflictions, secondary afflictions, and evil karma. They will always be born in good destinies, experience supreme and wondrous bliss, cultivate the practices of bodhisattva mahāsattvas, and swiftly realize unsurpassed, perfect enlightenment."

爾時，世尊復依性淨如來之相，為諸菩薩宣說般若波羅蜜多一切法平等性觀自在妙智印甚深理趣清淨法門，謂：「一切貪欲本性清淨極照明故，能令世間瞋恚清淨；一切瞋恚本性清淨極照明故，能令世間愚癡清淨；一切愚癡本性清淨極照明故，能令世間疑惑清淨；一切疑惑本性清淨極照明故，能令世間見趣清淨；一切見趣本性清淨極照明故，能令世間憍慢清淨；一切憍慢本性清淨極照明故，能令世間纏結清淨；一切纏結本性清淨極照明故，能令世間垢穢清淨；一切垢穢本性清淨極照明故，能令世間惡法清淨；一切惡法本性清淨極照明故，能令世間生死清淨；一切生死本性清淨極照明故，能令世間諸法清淨；以一切法本性清淨極照明故，能令世間有情清淨；一切有情本性清淨極照明故，能令世間一切智清淨；以一切智本性清淨極照明故，能令世間甚深般若波羅蜜多最勝清淨。」

At that time, the World-Honored One, based on the characteristic of the Inherently Pure Tathāgata, expounded to the bodhisattvas the pure Dharma gate of the extremely profound principles of the Avalokiteśvara's wonderful wisdom seal of the equality of all dharmas in Prajñāpāramitā, namely:

"Because the inherent nature of all desire is pure and extremely illuminating, it can purify the anger in the world. Because the inherent nature of all anger is pure and extremely illuminating, it can purify the ignorance in the world. Because the inherent nature of all ignorance is pure and extremely illuminating, it can purify the doubt in the world. Because the inherent nature of all doubt is pure and extremely illuminating, it can purify the views in the world. Because the inherent nature of all views is pure and extremely illuminating, it can purify the pride in the world. Because the inherent nature of all pride is pure and extremely illuminating, it can purify the fetters in the world. Because the inherent nature of all fetters is pure and extremely illuminating, it can purify the defilements in the world. Because the inherent nature of all defilements is pure and extremely illuminating, it can purify the evil dharmas in the world. Because the inherent nature of all evil dharmas is pure and extremely illuminating, it can purify birth and death in the world. Because the inherent nature of birth and death is pure and extremely illuminating, it can purify all dharmas in the world. Because the inherent nature of all dharmas is pure and extremely illuminating, it can purify all sentient beings in the world. Because the inherent nature of all sentient beings is pure and extremely illuminating, it can purify all-knowledge in the world. Because the inherent nature of all-knowledge is pure and extremely illuminating, it can make the profound Prajñāpāramitā in the world supremely pure."

佛說如是平等智印般若理趣清淨法已，告金剛手菩薩等言：「若有得聞如是般若波羅蜜多清淨理趣信解、受持、讀誦、修習，雖住一切貪、瞋、癡等客塵、煩惱、垢穢聚中，而猶蓮華不為一切客塵、垢穢、過失所染，常能修習菩薩勝行，疾證無上正等菩提。」

After the Buddha had expounded this pure Dharma of the principles of prajñā with the seal of equal wisdom, he said to Vajrapāṇi Bodhisattva and others: "If someone hears these pure principles of Prajñāpāramitā and believes, understands, accepts, upholds, reads, recites, and cultivates them, even though they may dwell amidst all the defilements of desire, anger, ignorance, and other afflictions and impurities, they will be like a lotus flower that is not stained by any dust, defilements, or faults. They will always be able to cultivate the supreme practices of a bodhisattva and swiftly realize unsurpassed, perfect enlightenment."

爾時，世尊復依一切三界勝主如來之相，為諸菩薩宣說般若波羅蜜多一切如來和合灌頂甚深理趣智藏法門，謂：「以世間灌頂位施，當得三界法王位果；以出世間無上義施，當得一切希願滿足；以出世間無上法施，於一切法當得自在；若以世間財食等施，當得一切身、語、心樂；若以種種財法等施，能令布施波羅蜜多速得圓滿；受持種種清淨禁戒，能令淨戒波羅蜜多速得圓滿；於一切事修學安忍，能令安忍波羅蜜多速得圓滿；於一切時修習精進，能令精進波羅蜜多速得圓滿；於一切境修行靜慮，能令靜慮波羅蜜多速得圓滿；於一切法常修妙慧，能令般若波羅蜜多速得圓滿。」

At that time, the World-Honored One, based on the characteristics of all Tathāgatas who are supreme masters of the three realms, expounded to the bodhisattvas the extremely profound principle and wisdom treasury Dharma gate of the combined consecration of all Tathāgatas in Prajñāpāramitā, namely:

"By giving the worldly consecration position, one will attain the fruit of becoming a Dharma king of the three realms. By giving the supreme transcendent meaning, one will fulfill all wishes. By giving the supreme transcendent Dharma, one will attain mastery over all dharmas. If one gives worldly wealth and food, one will attain all bodily, verbal, and mental pleasures. If one gives various kinds of wealth and Dharma, it can quickly perfect the pāramitā of giving. Upholding various pure precepts can quickly perfect the pāramitā of morality. Practicing patience in all matters can quickly perfect the pāramitā of patience. Cultivating diligence at all times can quickly perfect the pāramitā of diligence. Practicing meditation in all circumstances can quickly perfect the pāramitā of meditation. Constantly cultivating wondrous wisdom regarding all dharmas can quickly perfect the pāramitā of wisdom."

佛說如是灌頂法門般若理趣智藏法已，告金剛手菩薩等言：「若有得聞如是灌頂甚深理趣智藏法門信解、受持、讀誦、修習，速能滿足諸菩薩行，疾證無上正等菩提。」

After the Buddha had expounded this consecration Dharma gate of the principles and wisdom treasury of prajñā, he said to Vajrapāṇi Bodhisattva and others: "If someone hears this extremely profound principle and wisdom treasury Dharma gate of consecration, and believes, understands, accepts, upholds, reads, recites, and cultivates it, they will quickly fulfill all the bodhisattva practices and swiftly realize unsurpassed, perfect enlightenment."

爾時，世尊復依一切如來智印持一切佛祕密法門如來之相，為諸菩薩宣說般若波羅蜜多一切如來住持智印甚深理趣金剛法門，謂：「具攝受一切如來金剛身印，當證一切如來法身；若具攝受一切如來金剛語印，於一切法當得自在；若具攝受一切如來金剛心印，於一切定當得自在；若具攝受一切如來金剛智印，能得最上妙身、語、心，猶若金剛無動無壞。」

At that time, the World-Honored One, relying on the characteristic of all Tathāgatas' wisdom seal that upholds all Buddhas' secret Dharma doors, expounded to the bodhisattvas the profound principle Vajra Dharma door of the abiding wisdom seal of all Tathāgatas in Prajñāpāramitā, namely:

"Fully embracing the vajra body seal of all Tathāgatas, one will realize the Dharmakāya of all Tathāgatas; if one fully embraces the vajra speech seal of all Tathāgatas, one will attain mastery over all dharmas; if one fully embraces the vajra mind seal of all Tathāgatas, one will attain mastery over all samādhis; if one fully embraces the vajra wisdom seal of all Tathāgatas, one will attain the supreme wondrous body, speech, and mind, as indestructible and immovable as a vajra."

佛說如是如來智印般若理趣金剛法已，告金剛手菩薩等言：「若有得聞如是智印甚深理趣金剛法門信解、受持、讀誦、修習，一切事業皆能成辦，常與一切勝事和合，所欲修行一切勝智，諸勝福業皆速圓滿，當獲最勝淨身、語、心，猶若金剛不可破壞，疾證無上正等菩提。」

After the Buddha had expounded this Tathāgata wisdom seal Prajñā principle Vajra Dharma, he said to Vajrapāṇi Bodhisattva and others: "If someone hears this profound principle Vajra Dharma door of the wisdom seal, believes, understands, accepts, upholds, reads, recites, and cultivates it, they will be able to accomplish all tasks, always be in harmony with all excellent matters, swiftly perfect all the excellent wisdom they wish to cultivate and all excellent meritorious deeds, attain the most excellent pure body, speech, and mind, as indestructible as a vajra, and quickly realize unsurpassed perfect enlightenment."

爾時，世尊復依一切無戲論法如來之相，為諸菩薩宣說般若波羅蜜多甚深理趣輪字法門，謂：「一切法空，無自性故；一切法無相，離眾相故；一切法無願，無所願故；一切法遠離，無所著故；一切法寂靜，永寂滅故；一切法無常，性常無故；一切法無樂，非可樂故；一切法無我，不自在故；一切法無淨，離淨相故；一切法不可得，推尋其性不可得故；一切法不思議，思議其性無所有故；一切法無所有，眾緣和合假施設故；一切法無戲論，本性空寂離言說故；一切法本性淨，甚深般若波羅蜜多本性淨故。」

At that time, the World-Honored One, based on the characteristic of all Tathāgatas who have eternally abandoned conceptual elaboration, expounded to the bodhisattvas the extremely profound principle Dharma gate of the turning wheel of letters in Prajñāpāramitā, namely:

"All dharmas are empty, because they have no inherent nature; all dharmas are without characteristics, because they are free from all marks; all dharmas are without wishes, because there is nothing to wish for; all dharmas are detached, because there is nothing to cling to; all dharmas are quiescent, because they are eternally extinguished; all dharmas are impermanent, because their nature is not constant; all dharmas are without pleasure, because they are not pleasurable; all dharmas are without self, because they are not self-sovereign; all dharmas are without purity, because they are free from the characteristic of purity; all dharmas cannot be obtained, because their nature cannot be found upon investigation; all dharmas are inconceivable, because when their nature is contemplated, nothing can be found; all dharmas have no existence, because they are merely conventionally designated based on the coming together of various conditions; all dharmas are without conceptual elaboration, because their original nature is empty and quiescent, free from speech; all dharmas are inherently pure, because the profound Prajñāpāramitā is inherently pure."

佛說如是離諸戲論般若理趣輪字法已，告金剛手菩薩等言：「若有得聞此無戲論般若理趣輪字法門信解、受持、讀誦、修習，於一切法得無礙智，疾證無上正等菩提。」

After the Buddha had expounded this Dharma gate of the principles of Prajñā free from all conceptual elaboration, he said to Vajrapāṇi Bodhisattva and others: "If someone hears this Dharma gate of the principles of Prajñā of the turning wheel of letters free from conceptual elaboration, and believes, understands, accepts, upholds, reads, recites, and cultivates it, they will attain unobstructed wisdom regarding all dharmas and swiftly realize unsurpassed, perfect enlightenment."

爾時，世尊復依一切如來輪攝如來之相，為諸菩薩宣說般若波羅蜜多入廣大輪甚深理趣平等性門，謂：「入金剛平等性，能入一切如來性輪故；入義平等性，能入一切菩薩性輪故；入法平等性，能入一切法性輪故；入蘊平等性，能入一切蘊性輪故；入處平等性，能入一切處性輪故；入界平等性，能入一切界性輪故；入諦平等性，能入一切諦性輪故；入緣起平等性，能入一切緣起性輪故；入寶平等性，能入一切寶性輪故；入食平等性，能入一切食性輪故；入善法平等性，能入一切善法性輪故；入非善法平等性，能入一切非善法性輪故；入有記法平等性，能入一切有記法性輪故；入無記法平等性，能入一切無記法性輪故；入有漏法平等性，能入一切有漏法性輪故；入無漏法平等性，能入一切無漏法性輪故；入有為法平等性，能入一切有為法性輪故；入無為法平等性，能入一切無為法性輪故；入世間法平等性，能入一切世間法性輪故；入出世間法平等性，能入一切出世間法性輪故；入異生法平等性，能入一切異生法性輪故，入聲聞法平等性，能入一切聲聞法性輪故；入獨覺法平等性，能入一切獨覺法性輪故；入菩薩法平等性，能入一切菩薩法性輪故；入如來法平等性，能入一切如來法性輪故；入有情平等性，能入一切有情性輪故；入一切平等性，能入一切性輪故。」

At that time, the World-Honored One, based on the characteristic of all Tathāgatas encompassing the wheel, expounded to the bodhisattvas the gate of equality of the extremely profound principles of entering the vast wheel in Prajñāpāramitā, namely:

"Entering the equality of vajra, because one can enter the wheel of the nature of all Tathāgatas; entering the equality of meaning, because one can enter the wheel of the nature of all bodhisattvas; entering the equality of dharmas, because one can enter the wheel of the nature of all dharmas; entering the equality of aggregates, because one can enter the wheel of the nature of all aggregates; entering the equality of sense bases, because one can enter the wheel of the nature of all sense bases; entering the equality of elements, because one can enter the wheel of the nature of all elements; entering the equality of truths, because one can enter the wheel of the nature of all truths; entering the equality of dependent origination, because one can enter the wheel of the nature of all dependent origination; entering the equality of jewels, because one can enter the wheel of the nature of all jewels; entering the equality of food, because one can enter the wheel of the nature of all food; entering the equality of wholesome dharmas, because one can enter the wheel of the nature of all wholesome dharmas; entering the equality of unwholesome dharmas, because one can enter the wheel of the nature of all unwholesome dharmas; entering the equality of determinate dharmas, because one can enter the wheel of the nature of all determinate dharmas; entering the equality of indeterminate dharmas, because one can enter the wheel of the nature of all indeterminate dharmas; entering the equality of contaminated dharmas, because one can enter the wheel of the nature of all contaminated dharmas; entering the equality of uncontaminated dharmas, because one can enter the wheel of the nature of all uncontaminated dharmas; entering the equality of conditioned dharmas, because one can enter the wheel of the nature of all conditioned dharmas; entering the equality of unconditioned dharmas, because one can enter the wheel of the nature of all unconditioned dharmas; entering the equality of worldly dharmas, because one can enter the wheel of the nature of all worldly dharmas; entering the equality of transcendent dharmas, because one can enter the wheel of the nature of all transcendent dharmas; entering the equality of ordinary beings' dharmas, because one can enter the wheel of the nature of all ordinary beings' dharmas; entering the equality of śrāvaka dharmas, because one can enter the wheel of the nature of all śrāvaka dharmas; entering the equality of pratyekabuddha dharmas, because one can enter the wheel of the nature of all pratyekabuddha dharmas; entering the equality of bodhisattva dharmas, because one can enter the wheel of the nature of all bodhisattva dharmas; entering the equality of Tathāgata dharmas, because one can enter the wheel of the nature of all Tathāgata dharmas; entering the equality of sentient beings, because one can enter the wheel of the nature of all sentient beings; entering the equality of all, because one can enter the wheel of the nature of all."

佛說如是入廣大輪般若理趣平等性已，告金剛手菩薩等言：「若有得聞如是輪性甚深理趣平等性門信解、受持、讀誦、修習，能善悟入諸平等性，疾證無上正等菩提。」

After the Buddha had expounded this principle of equality of entering the vast wheel of Prajñā, he said to Vajrapāṇi Bodhisattva and others: "If someone hears this extremely profound principle of the gate of equality of the nature of the wheel, and believes, understands, accepts, upholds, reads, recites, and cultivates it, they will be able to skillfully enter into all equalities and swiftly realize unsurpassed, perfect enlightenment."

爾時，世尊復依一切廣受供養真淨器田如來之相，為諸菩薩宣說般若波羅蜜多一切供養甚深理趣無上法門，謂：「發無上正等覺心，於諸如來廣設供養；攝護正法，於諸如來廣設供養；修行一切波羅蜜多，於諸如來廣設供養；修行一切菩提分法，於諸如來廣設供養；修行一切總持、等持，於諸如來廣設供養；修行一切五眼、六通，於諸如來廣設供養；修行一切靜慮、解脫，於諸如來廣設供養；修行一切慈、悲、喜、捨，於諸如來廣設供養；修行一切佛不共法，於諸如來廣設供養；觀一切法若常、若無常皆不可得，於諸如來廣設供養；觀一切法若樂、若苦皆不可得，於諸如來廣設供養；觀一切法若我、若無我皆不可得，於諸如來廣設供養；觀一切法若淨、若不淨皆不可得，於諸如來廣設供養；觀一切法若空、若不空皆不可得，於諸如來廣設供養；觀一切法若有相、若無相皆不可得，於諸如來廣設供養；觀一切法若有願、若無願皆不可得，於諸如來廣設供養；觀一切法若遠離、若不遠離皆不可得，於諸如來廣設供養；觀一切法若寂靜、若不寂靜皆不可得，於諸如來廣設供養；於深般若波羅蜜多，書寫、聽聞、受持、讀誦、思惟、修習，廣為有情宣說流布，或自供養或轉施他，於諸如來廣設供養。」

At that time, the World-Honored One, based on the characteristic of all Tathāgatas as the true pure field of vast offerings, expounded to the bodhisattvas the unsurpassed Dharma gate of the extremely profound principles of all offerings in Prajñāpāramitā, namely:

"Generating the mind of unsurpassed perfect enlightenment is making vast offerings to all Tathāgatas; protecting and upholding the true Dharma is making vast offerings to all Tathāgatas; practicing all pāramitās is making vast offerings to all Tathāgatas; practicing all factors of enlightenment is making vast offerings to all Tathāgatas; practicing all dhāraṇīs and samādhis is making vast offerings to all Tathāgatas; practicing the five eyes and six supernatural powers is making vast offerings to all Tathāgatas; practicing all meditations and liberations is making vast offerings to all Tathāgatas; practicing loving-kindness, compassion, joy, and equanimity is making vast offerings to all Tathāgatas; practicing all the unique qualities of a Buddha is making vast offerings to all Tathāgatas;

Observing that all dharmas, whether permanent or impermanent, cannot be apprehended is making vast offerings to all Tathāgatas; observing that all dharmas, whether pleasurable or suffering, cannot be apprehended is making vast offerings to all Tathāgatas; observing that all dharmas, whether with self or without self, cannot be apprehended is making vast offerings to all Tathāgatas; observing that all dharmas, whether pure or impure, cannot be apprehended is making vast offerings to all Tathāgatas; observing that all dharmas, whether empty or non-empty, cannot be apprehended is making vast offerings to all Tathāgatas; observing that all dharmas, whether with characteristics or without characteristics, cannot be apprehended is making vast offerings to all Tathāgatas; observing that all dharmas, whether with wishes or without wishes, cannot be apprehended is making vast offerings to all Tathāgatas; observing that all dharmas, whether detached or not detached, cannot be apprehended is making vast offerings to all Tathāgatas; observing that all dharmas, whether tranquil or not tranquil, cannot be apprehended is making vast offerings to all Tathāgatas;

With regard to the profound Prajñāpāramitā, writing, listening, upholding, reciting, contemplating, and cultivating it, extensively expounding and disseminating it for sentient beings, or making offerings oneself or giving it to others to make offerings, is making vast offerings to all Tathāgatas."

佛說如是真淨供養甚深理趣無上法已，告金剛手菩薩等言：「若有得聞如是供養般若理趣無上法門信解、受持、讀誦、修習，速能圓滿諸菩薩行，疾證無上正等菩提。」

After the Buddha had expounded this unsurpassed Dharma of the profound principles of true pure offerings, he said to Vajrapāṇi Bodhisattva and others: "If someone hears this unsurpassed Dharma gate of the principles of offerings in Prajñā, and believes, understands, accepts, upholds, reads, recites, and cultivates it, they will quickly perfect all bodhisattva practices and swiftly realize unsurpassed, perfect enlightenment."

爾時，世尊復依一切能善調伏如來之相，為諸菩薩宣說般若波羅蜜多攝受智密調伏有情甚深理趣智藏法門謂：「一切有情平等性即忿平等性，一切有情調伏性即忿調伏性，一切有情真法性即忿真法性，一切有情真如性即忿真如性，一切有情法界性即忿法界性，一切有情離生性即忿離生性，一切有情實際性即忿實際性，一切有情本空性即忿本空性，一切有情無相性即忿無相性，一切有情無願性即忿無願性，一切有情遠離性即忿遠離性，一切有情寂靜性即忿寂靜性，一切有情不可得性即忿不可得性，一切有情無所有性即忿無所有性，一切有情難思議性即忿難思議性，一切有情無戲論性即忿無戲論性，一切有情如金剛性即忿如金剛性。所以者何？一切有情真調伏性即是無上正等菩提，亦是般若波羅蜜多，亦是諸佛一切智智。」

At that time, the World-Honored One, based on the characteristic of all Tathāgatas who can skillfully subdue beings, expounded to the bodhisattvas the extremely profound principle and wisdom treasury Dharma gate of embracing wisdom and subduing sentient beings in Prajñāpāramitā, namely:

"The equal nature of all sentient beings is the equal nature of anger; the subdued nature of all sentient beings is the subdued nature of anger; the true dharma nature of all sentient beings is the true dharma nature of anger; the true suchness nature of all sentient beings is the true suchness nature of anger; the dharma realm nature of all sentient beings is the dharma realm nature of anger; the nature of separation from birth of all sentient beings is the nature of separation from birth of anger; the ultimate reality nature of all sentient beings is the ultimate reality nature of anger; the inherent emptiness nature of all sentient beings is the inherent emptiness nature of anger; the signless nature of all sentient beings is the signless nature of anger; the wishless nature of all sentient beings is the wishless nature of anger; the detached nature of all sentient beings is the detached nature of anger; the quiescent nature of all sentient beings is the quiescent nature of anger; the unattainable nature of all sentient beings is the unattainable nature of anger; the non-existent nature of all sentient beings is the non-existent nature of anger; the inconceivable nature of all sentient beings is the inconceivable nature of anger; the nature free from conceptual elaboration of all sentient beings is the nature free from conceptual elaboration of anger; the vajra-like nature of all sentient beings is the vajra-like nature of anger. Why? The true subdued nature of all sentient beings is itself unsurpassed perfect enlightenment, and it is also Prajñāpāramitā, and it is also the omniscient wisdom of all Buddhas."

佛說如是能善調伏甚深理趣智藏法已，告金剛手菩薩等言：「若有得聞如是調伏般若理趣智藏法門信解、受持、讀誦、修習，能自調伏忿恚等過，亦能調伏一切有情，常生善趣受諸妙樂，現世怨敵皆起慈心，能善修行諸菩薩行，疾證無上正等菩提。」

After the Buddha had expounded this profound principle and wisdom treasury Dharma of skillful subduing, he said to Vajrapāṇi Bodhisattva and others: "If someone hears this Dharma gate of the principles of Prajñā and wisdom treasury of subduing, and believes, understands, accepts, upholds, reads, recites, and cultivates it, they will be able to subdue their own faults such as anger, and also subdue all sentient beings. They will always be born in good realms and experience various wonderful pleasures. In this present life, even their enemies will give rise to minds of loving-kindness. They will be able to skillfully cultivate all bodhisattva practices and swiftly realize unsurpassed perfect enlightenment."

爾時，世尊復依一切能善建立性平等法如來之相，為諸菩薩宣說般若波羅蜜多一切法性甚深理趣最勝法門，謂：「一切有情性平等故，甚深般若波羅蜜多亦性平等；一切法性平等故，甚深般若波羅蜜多亦性平等；一切有情性調伏故，甚深般若波羅蜜多亦性調伏；一切法性調伏故，甚深般若波羅蜜多亦性調伏；一切有情有實義故，甚深般若波羅蜜多亦有實義；一切法有實義故，甚深般若波羅蜜多亦有實義；一切有情即真如故，甚深般若波羅蜜多亦即真如；一切法即真如故，甚深般若波羅蜜多亦即真如；一切有情即法界故，甚深般若波羅蜜多亦即法界；一切法即法界故，甚深般若波羅蜜多亦即法界；一切有情即法性故，甚深般若波羅蜜多亦即法性；一切法即法性故，甚深般若波羅蜜多亦即法性；一切有情即實際故，甚深般若波羅蜜多亦即實際；一切法即實際故，甚深般若波羅蜜多亦即實際；一切有情即本空故，甚深般若波羅蜜多亦即本空；一切法即本空故，甚深般若波羅蜜多亦即本空；一切有情即無相故，甚深般若波羅蜜多亦即無相；一切法即無相故，甚深般若波羅蜜多亦即無相；一切有情即無願故，甚深般若波羅蜜多亦即無願；一切法即無願故，甚深般若波羅蜜多亦即無願；一切有情即遠離故，甚深般若波羅蜜多亦即遠離；一切法即遠離故，甚深般若波羅蜜多亦即遠離；一切有情即寂靜故，甚深般若波羅蜜多亦即寂靜；一切法即寂靜故，甚深般若波羅蜜多亦即寂靜；一切有情不可得故，甚深般若波羅蜜多亦不可得；一切法不可得故，甚深般若波羅蜜多亦不可得；一切有情無所有故，甚深般若波羅蜜多亦無所有；一切法無所有故，甚深般若波羅蜜多亦無所有；一切有情不思議故，甚深般若波羅蜜多亦不思議；一切法不思議故，甚深般若波羅蜜多亦不思議；一切有情無戲論故，甚深般若波羅蜜多亦無戲論；一切法無戲論故，甚深般若波羅蜜多亦無戲論；一切有情無邊際故，甚深般若波羅蜜多亦無邊際；一切法無邊際故，甚深般若波羅蜜多亦無邊際；一切有情有業用故，當知般若波羅蜜多亦有業用；一切法有業用故，當知般若波羅蜜多亦有業用。」

At that time, the World-Honored One, based on the characteristic of all Tathāgatas who can skillfully establish the nature of equality of all dharmas, expounded to the bodhisattvas the supreme Dharma gate of the extremely profound principles of the nature of all dharmas in Prajñāpāramitā, saying:

"Because the nature of all sentient beings is equal, the profound Prajñāpāramitā is also equal in nature. Because the nature of all dharmas is equal, the profound Prajñāpāramitā is also equal in nature.

Because the nature of all sentient beings is subdued, the profound Prajñāpāramitā is also subdued in nature. Because the nature of all dharmas is subdued, the profound Prajñāpāramitā is also subdued in nature.

Because all sentient beings have real meaning, the profound Prajñāpāramitā also has real meaning. Because all dharmas have real meaning, the profound Prajñāpāramitā also has real meaning.

Because all sentient beings are suchness, the profound Prajñāpāramitā is also suchness. Because all dharmas are suchness, the profound Prajñāpāramitā is also suchness.

Because all sentient beings are the dharma realm, the profound Prajñāpāramitā is also the dharma realm. Because all dharmas are the dharma realm, the profound Prajñāpāramitā is also the dharma realm.

Because all sentient beings are the nature of dharma, the profound Prajñāpāramitā is also the nature of dharma. Because all dharmas are the nature of dharma, the profound Prajñāpāramitā is also the nature of dharma.

Because all sentient beings are the ultimate reality, the profound Prajñāpāramitā is also the ultimate reality. Because all dharmas are the ultimate reality, the profound Prajñāpāramitā is also the ultimate reality.

Because all sentient beings are originally empty, the profound Prajñāpāramitā is also originally empty. Because all dharmas are originally empty, the profound Prajñāpāramitā is also originally empty.

Because all sentient beings are signless, the profound Prajñāpāramitā is also signless. Because all dharmas are signless, the profound Prajñāpāramitā is also signless.

Because all sentient beings are wishless, the profound Prajñāpāramitā is also wishless. Because all dharmas are wishless, the profound Prajñāpāramitā is also wishless.

Because all sentient beings are detached, the profound Prajñāpāramitā is also detached. Because all dharmas are detached, the profound Prajñāpāramitā is also detached.

Because all sentient beings are quiescent, the profound Prajñāpāramitā is also quiescent. Because all dharmas are quiescent, the profound Prajñāpāramitā is also quiescent.

Because all sentient beings cannot be obtained, the profound Prajñāpāramitā also cannot be obtained. Because all dharmas cannot be obtained, the profound Prajñāpāramitā also cannot be obtained.

Because all sentient beings have no existence, the profound Prajñāpāramitā also has no existence. Because all dharmas have no existence, the profound Prajñāpāramitā also has no existence.

Because all sentient beings are inconceivable, the profound Prajñāpāramitā is also inconceivable. Because all dharmas are inconceivable, the profound Prajñāpāramitā is also inconceivable.

Because all sentient beings are free from conceptual proliferation, the profound Prajñāpāramitā is also free from conceptual proliferation. Because all dharmas are free from conceptual proliferation, the profound Prajñāpāramitā is also free from conceptual proliferation.

Because all sentient beings are boundless, the profound Prajñāpāramitā is also boundless. Because all dharmas are boundless, the profound Prajñāpāramitā is also boundless.

Because all sentient beings have function, know that the Prajñāpāramitā also has function. Because all dharmas have function, know that the Prajñāpāramitā also has function.

佛說如是性平等性甚深理趣最勝法已，告金剛手菩薩等言：「若有得聞如是平等般若理趣最勝法門信解、受持、讀誦、修習，則能通達平等法性甚深般若波羅蜜多，於諸有情心無罣礙，疾證無上正等菩提。」

After the Buddha had expounded this supreme Dharma of the extremely profound principles of the nature of equality, he said to Vajrapāṇi Bodhisattva and others: "If someone hears this supreme Dharma gate of the principles of equality in Prajñā, and believes, understands, accepts, upholds, reads, recites, and cultivates it, they will be able to penetrate the profound Prajñāpāramitā of the equal nature of dharmas, have a mind without obstacles towards all sentient beings, and swiftly realize unsurpassed, perfect enlightenment."

爾時，世尊復依一切住持藏法如來之相，為諸菩薩宣說般若波羅蜜多一切有情住持遍滿甚深理趣勝藏法門，謂：「一切有情皆如來藏，普賢菩薩自體遍故；一切有情皆金剛藏，以金剛藏所灌灑故；一切有情皆正法藏，一切皆隨正語轉故；一切有情皆妙業藏，一切事業加行依故。」

At that time, the World-Honored One, based on the characteristic of all Tathāgatas who uphold the treasury of dharmas, expounded to the bodhisattvas the supreme treasury Dharma gate of the extremely profound principles of the all-pervading sustenance of all sentient beings in Prajñāpāramitā, saying:

"All sentient beings are the Tathāgata treasury, because the self-nature of Samantabhadra Bodhisattva pervades all; all sentient beings are the Vajra treasury, because they are consecrated by the Vajra treasury; all sentient beings are the treasury of the true Dharma, because all follow and turn according to right speech; all sentient beings are the treasury of wondrous karma, because all actions and endeavors depend on it."

佛說如是有情住持甚深理趣勝藏法已，告金剛手菩薩等言：「若有得聞如是遍滿般若理趣勝藏法門信解、受持、讀誦、修習，則能通達勝藏法性，疾證無上正等菩提。」

After the Buddha had expounded this profound principle of the supreme treasury Dharma of the sustenance of sentient beings, he said to Vajrapāṇi Bodhisattva and others: "If someone hears this all-pervading Prajñā principle supreme treasury Dharma gate and believes, understands, accepts, upholds, reads, recites, and cultivates it, they will be able to penetrate the nature of the supreme treasury Dharma and swiftly realize unsurpassed, perfect enlightenment."

爾時，世尊復依究竟無邊際法如來之相，為諸菩薩宣說般若波羅蜜多究竟住持法義平等金剛法門，謂：「甚深般若波羅蜜多無邊故，一切如來亦無邊；甚深般若波羅蜜多無際故，一切如來亦無際；甚深般若波羅蜜多一味故，一切法亦一味；甚深般若波羅蜜多究竟故，一切法亦究竟。」

At that time, the World-Honored One, based on the characteristic of all Tathāgatas of the ultimate boundless Dharma, expounded to the bodhisattvas the Vajra Dharma gate of the ultimate sustaining equality of Dharma and meaning in Prajñāpāramitā, saying:

"Because the profound Prajñāpāramitā is boundless, all Tathāgatas are also boundless; because the profound Prajñāpāramitā is limitless, all Tathāgatas are also limitless; because the profound Prajñāpāramitā is of one taste, all dharmas are also of one taste; because the profound Prajñāpāramitā is ultimate, all dharmas are also ultimate."

佛說如是無邊無際究竟理趣金剛法已，告金剛手菩薩等言：「若有得聞如是究竟般若理趣金剛法門信解、受持、讀誦、修習，一切障法皆悉消除，定得如來執金剛性，疾證無上正等菩提。」

After the Buddha had expounded this boundless, limitless, and ultimate principle of the Vajra Dharma, he said to Vajrapāṇi Bodhisattva and others: "If someone hears this ultimate Prajñā principle Vajra Dharma gate and believes, understands, accepts, upholds, reads, recites, and cultivates it, all obstructing dharmas will be eliminated, they will certainly attain the Tathāgata's vajra-holding nature, and swiftly realize unsurpassed, perfect enlightenment."

爾時，世尊復依遍照如來之相，為諸菩薩宣說般若波羅蜜多得諸如來祕密法性及一切法無戲論性、大樂金剛不空神呪金剛法門，初、中、後位最勝第一甚深理趣無上法門，謂：「大貪等最勝成就，令大菩薩大樂最勝成就；大樂最勝成就，令大菩薩一切如來大覺最勝成就；一切如來大覺最勝成就，令大菩薩降伏一切大魔最勝成就；降伏一切大魔最勝成就，令大菩薩普大三界自在最勝成就；普大三界自在最勝成就，令大菩薩能無遺餘拔有情界，利益安樂一切有情，畢竟大樂最勝成就所以者何？乃至生死流轉住處，有勝智者齊此常能以無等法，饒益有情不入寂滅；又以般若波羅蜜多方便善巧成立勝智，善辦一切清淨事業，能令諸有皆得清淨；又以貪等調伏世間，普遍恒時乃至諸有，皆令清淨自然調伏；又如蓮華形色光淨，不為一切穢物所染。如是貪等饒益世間，住過有過常不能染。又大貪等能得清淨、大樂、大財、三界自在，常能堅固饒益有情。」

At that time, the World-Honored One, based on the characteristic of the All-Illuminating Tathāgata, expounded to the bodhisattvas the unsurpassed Dharma gate of the extremely profound principles of the first, middle, and last positions of the Vajra Dharma gate of the secret Dharma nature of all Tathāgatas, the non-conceptual nature of all dharmas, and the great bliss vajra non-empty mantra in Prajñāpāramitā, namely:

"The supreme accomplishment of great desire and so forth leads to the supreme accomplishment of great bliss for great bodhisattvas; the supreme accomplishment of great bliss leads to the supreme accomplishment of great enlightenment of all Tathāgatas for great bodhisattvas; the supreme accomplishment of great enlightenment of all Tathāgatas leads to the supreme accomplishment of subduing all great māras for great bodhisattvas; the supreme accomplishment of subduing all great māras leads to the supreme accomplishment of universal mastery over the three realms for great bodhisattvas; the supreme accomplishment of universal mastery over the three realms leads to the supreme accomplishment of the ultimate great bliss for great bodhisattvas, enabling them to liberate all sentient beings without exception and benefit and bring happiness to all sentient beings.

Why is this so? Even in the realm of cyclic existence, those with superior wisdom can constantly benefit sentient beings with incomparable dharmas without entering into extinction. Moreover, through the skillful means of Prajñāpāramitā, they establish superior wisdom, accomplish all pure activities, and purify all existences. Furthermore, they subdue the world through desire and so forth, universally and constantly purifying all existences and naturally subduing them. Just as a lotus flower's form and color are pure and unstained by any impurities, likewise, desire and so forth benefit the world without being tainted by faults, whether abiding in faults or beyond faults. Moreover, great desire and so forth can attain purity, great bliss, great wealth, and mastery over the three realms, constantly and firmly benefiting sentient beings."

爾時，如來即說神呪：

At that time, the Tathāgata spoke this mantra:

「納慕薄伽筏帝(一)　鉢剌壤波囉弭多曳(二)　薄底(丁履反)筏攃(七葛反)羅曳(三)　罨跛履弭多窶拏曳(四)　薩縛呾他揭多跛履布視多曳(五)　薩縛呾他揭多奴壤多奴壤多邲壤多曳(六)　呾姪他(七)　鉢剌[口*兮](一弟反)鉢剌[口*兮](八)　莫訶鉢喇[口*兮](九)　鉢剌壤婆娑羯囇(十)　鉢剌壤路迦羯囇(十一)　案馱迦囉毘談末埿(十二)　悉遞(十三)　蘇悉遞(十四)　悉殿都漫薄伽筏底(十五)　薩防伽孫達囇(十六)　薄底筏攃囇(十七)　鉢剌娑履多喝悉帝(十八)　參磨濕嚩娑羯囇(十九)　勃[口*陀]勃[口*陀](二十)　悉[口*陀]悉[口*陀](二十一)　劍波劍波(二十二)　浙羅浙羅(二十三)　曷邏嚩曷邏嚩(二十四)　阿揭車阿揭車(二十五)　薄伽筏底(二十六)　麼毘濫婆(二十七)　莎訶(二十八)

"Namo bhagavati (1) prajñāpāramitāye (2) bhativaṃrāye (3) aparimitaguṇāye (4) sarvatathāgataparipūritāye (5) sarvatathāgatānujñātānujñātaprajñātāye (6) tadyathā (7) prajñe prajñe (8) mahāprajñe (9) prajñābhāsakare (10) prajñālokakarye (11) andhakāravidhamaṇe (12) siddhe (13) susiddhe (14) siddhyantu me bhagavati (15) sarvāṅgasundari (16) bhativaṃrāye (17) prasāritahaste (18) samāśvāsakare (19) buddha buddha (20) siddha siddha (21) kampa kampa (22) cala cala (23) halava halava (24) āgaccha āgaccha (25) bhagavati (26) māvilambaḥ (27) svāhā (28)"

「如是神呪，三世諸佛皆共宣說、同所護念，能受持者一切障滅，隨心所欲無不成辦，疾證無上正等菩提。」

"This mantra is proclaimed and protected by all Buddhas of the three times. Those who can uphold it will have all obstacles eliminated, all their wishes fulfilled according to their hearts' desires, and will swiftly realize unsurpassed, perfect enlightenment."

爾時，如來復說神呪：

At that time, the Tathāgata spoke another mantra:

「納慕薄伽筏帝(一)　鉢剌壤波囉弭多曳(二)　呾姪他(三)　牟尼達[繼-糸+言](四)　僧揭洛訶達[繼-糸+言](五)　遏奴揭洛訶達[繼-糸+言](六)　毘目底達[繼-糸+言](七)　薩馱奴揭洛訶達[繼-糸+言](八)　吠室洛末拏達[繼-糸+言](九)　參漫多奴跛履筏剌呾那達[繼-糸+言](十)　窶拏僧揭洛訶達[繼-糸+言](十一)　薩縛迦羅跛履波剌那達[繼-糸+言](十二)　莎訶(十三)

"Namo bhagavati (1) prajñāpāramitāye (2) tadyathā (3) munidhṛ (4) saṃgrahdhṛ (5) anugrahdhṛ (6) vimuktidhr (7) sādhānugrahdhṛ (8) vaiśravaṇadhṛ (9) samantānuparivarttanadhṛ (10) guṇasaṃgrahdhṛ (11) sarvakālaparipūrṇadhṛ (12) svāhā (13)"

「如是神呪是諸佛母，能誦持者一切罪滅，常見諸佛得宿住智，疾證無上正等菩提。」

"This mantra is the mother of all Buddhas. Those who can recite and uphold it will have all their sins eliminated, constantly see all Buddhas, obtain the wisdom of remembering past lives, and swiftly realize unsurpassed, perfect enlightenment."

爾時，如來復說神呪：

At that time, the Tathāgata spoke another mantra:

「納慕薄伽筏帝(一)　鉢剌壤波囉弭多曳(二)　呾姪他(三)　室囇曳(四)　室囇曳(五)　室囇曳(六)　室囇曳細(七)　莎訶(八)

"Namo bhagavati (1) prajñāpāramitāye (2) tadyathā (3) śrīye (4) śrīye (5) śrīye (6) śrīyase (7) svāhā (8)"

「如是神呪具大威力，能受持者業障消除，所聞正法總持不忘，疾證無上正等菩提。」

"This mantra has great power. Those who can uphold it will have their karmic obstacles eliminated, will not forget the true Dharma they have heard, and will swiftly realize unsurpassed, perfect enlightenment.

爾時，世尊說是呪已，告金剛手菩薩等言：「若諸有情於每日旦，至心聽誦如是般若波羅蜜多甚深理趣最勝法門無間斷者，諸惡業障皆得消滅，諸勝喜樂常現在前，大樂金剛不空神呪現身必得，究竟成滿一切如來金剛祕密最勝成就，不久當得大執金剛及如來性。若有情類未多佛所植眾善根、久發大願，於此般若波羅蜜多甚深理趣最勝法門，不能聽聞、書寫、讀誦、供養恭敬、思惟、修習；要多佛所植眾善根、久發大願，乃能於此甚深理趣最勝法門，下至聽聞一句一字，況能具足讀誦、受持！若諸有情供養恭敬、尊重讚歎八十殑伽沙等俱胝那庾多佛，乃能具足聞此般若波羅蜜多甚深理趣。若地方所流行此經，一切天、人、阿素洛等皆應供養如佛制多。有置此經在身或手，諸天、人等皆應禮敬。若有情類受持此經多俱胝劫，得宿住智，常勤精進修諸善法，惡魔外道不能稽留；四大天王及餘天眾，常隨擁衛未曾暫捨，終不橫死抂遭衰患；諸佛菩薩常共護持，令一切時善增惡減；於諸佛土隨願往生，乃至菩提不墮惡趣。諸有情類受持此經，定獲無邊勝利功德，我今略說如是少分。」

At that time, after the World-Honored One had spoken this mantra, he said to Vajrapāṇi Bodhisattva and others: "If any sentient beings, every morning, wholeheartedly listen to and recite this supreme Dharma gate of the extremely profound principles of Prajñāpāramitā without interruption, all their evil karmic obstacles will be eliminated, all supreme joy and bliss will constantly manifest before them, they will certainly attain in this very body the great bliss vajra non-empty mantra, ultimately fulfill all the Tathāgatas' vajra secret supreme accomplishments, and before long will attain the great vajra-holding nature and the Tathāgata nature.

If sentient beings have not planted many roots of goodness with many Buddhas and made great vows for a long time, they will not be able to hear, write, read, recite, make offerings to, respect, contemplate, or cultivate this supreme Dharma gate of the extremely profound principles of Prajñāpāramitā. Only those who have planted many roots of goodness with many Buddhas and made great vows for a long time will be able to hear even one sentence or one word of this extremely profound principle supreme Dharma gate, let alone be able to fully read, recite, and uphold it!

Only sentient beings who have made offerings, paid respect, honored, and praised eighty Ganges sands of kotis of nayutas of Buddhas will be able to fully hear these extremely profound principles of Prajñāpāramitā. Wherever this sutra circulates, all devas, humans, asuras, and others should make offerings as if to a Buddha's stupa. Those who place this sutra on their body or in their hands should be respected and honored by all devas and humans.

If sentient beings uphold this sutra for many kotis of kalpas, they will obtain the wisdom of remembering past lives, constantly diligently cultivate all good dharmas, and evil māras and non-Buddhists will not be able to hinder them. The Four Great Heavenly Kings and other heavenly beings will constantly protect them without ever abandoning them, and they will never die untimely deaths or encounter misfortunes. All Buddhas and Bodhisattvas will constantly protect and uphold them, causing their goodness to increase and evil to decrease at all times. They will be reborn in Buddha lands according to their wishes, and until they attain bodhi, they will not fall into evil destinies.

Sentient beings who uphold this sutra will definitely obtain boundless supreme merits and virtues. I have now briefly explained a small portion of these."

時，薄伽梵說是經已，金剛手等諸大菩薩及餘天眾，聞佛所說皆大歡喜、信受奉行。

At that time, when the Bhagavān had finished speaking this sutra, Vajrapāṇi and other great bodhisattvas, as well as the other heavenly beings, having heard what the Buddha said, were all greatly delighted and faithfully accepted and upheld it.